維摩經略疏垂裕記 5.41

5.41

五、莊嚴雙樹，二：初、略示。「上雖明」等者，荊溪云：上約十數以釋十人，雖一一人略云枯榮，即當人人經於五味，味相未顯故云語少。此中正用《大經》雙樹中間涅槃，涅槃正表令物入中，故云安置諸子自亦入中。「是十弟子」等者，如來所入，意令弟子悉入其中。此意始終亦用《大經》師子吼文。師子吼言：「誰能莊嚴娑羅雙樹？」如來次第答出六人，師子吼一一領解而云：「如來方乃最能莊嚴。」故知至果方受最名。當知弟子但同如來，少分得於雙非枯榮。若爾，非唯涅槃名非枯榮，八教所顯佛性之說皆得名也。若行若證，悉名涅槃、悉名莊嚴，此中須以《法華》大旨思之方見。

Fifth, adorning the twin trees, which has two parts: first, a brief indication. "Although above it explained" and so on: Jingxi says: "Above, the ten persons were explained in terms of the ten mental factors; although for each person the withered and blooming were briefly mentioned, this corresponds to each person passing through the five flavors. Because the characteristics of the flavors were not yet evident, it is said that 'the words were few.' Here, it directly uses the nirvāṇa between the twin trees in the *Mahāparinirvāṇa-sūtra*; nirvāṇa directly signifies causing beings to enter the middle, hence it says 'establishing all the sons, he himself also enters the middle.' 'These ten disciples' and so on: where the Tathāgata enters, his intention is to cause all his disciples to enter therein. This intention from beginning to end also uses the text of Lion's Roar in the *Mahāparinirvāṇa-sūtra*. Lion's Roar asks: 'Who can adorn the śāla twin trees?' The Tathāgata answers, sequentially naming six persons, and Lion's Roar comprehends each one and says: 'Only the Tathāgata can best adorn them.' Thus we know that only upon reaching the fruit does one receive the designation of 'best'. One should know that the disciples merely share with the Tathāgata in attaining a small part of the neither-withered-nor-blooming. If so, not only is nirvāṇa called neither-withered-nor-blooming; the teachings on Buddha-nature revealed by the eight teachings can all receive this name. Whether practice or realization, all are called nirvāṇa and all are called adornment; this must be contemplated through the grand purport of the *Lotus Sūtra* before it can be seen."